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Today's Daf Yomi

May 12, 2014 | 讬状讘 讘讗讬讬专 转砖注状讚

Masechet Rosh Hashanah is dedicated anonymously in honor of Rabbanit Michelle Farber whose dedication to learning and teaching the daf continues to inspire so many people around the world.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Rosh Hashanah 4

Study Guide Rosh Hashanah 4


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讜诪讛 讞砖讞谉 讜讘谞讬 转讜专讬谉 讜讚讻专讬谉 讜讗诪专讬谉 诇注诇讜谉 诇讗诇讛 砖诪讬讗 讞谞讟讬谉 诪诇讞 讞诪专 讜诪砖讞 讻诪讗诪专 讻讛谞讬讗 讚讬 讘讬专讜砖诇诐 诇讛讜讗 诪转讬讛讘 诇讛诐 讬讜诐 讘讬讜诐 讚讬 诇讗 砖诇讜 讗诪专 诇讜 专讘讬 讬爪讞拽 专讘讬 诪讟讜谞讱 讚讬 诇讛讜谉 诪讛拽专讘讬谉 谞讬讞讜讞讬谉 诇讗诇讛 砖诪讬讗 讜诪爪诇讬谉 诇讞讬讬 诪诇讻讗 讜讘谞讜讛讬

鈥淎nd that which they need, both young bullocks, and rams, and lambs, for the burnt-offerings of the God of heaven, wheat, salt, wine, and oil, according to the word of the priests who are at Jerusalem, let it be given them day by day without fail鈥 (Ezra 6:9)? Doesn鈥檛 Cyrus鈥 contribution to the Temple demonstrate his fear of Heaven? Rabbi Yitz岣k said to Rav Kahana: My teacher, a refutation can be brought from your own burden, from the text you yourself cited, as the next verse continues: 鈥淭hat they may sacrifice offerings of sweet savor to the God of heaven, and pray for the life of the king and of his sons鈥 (Ezra 6:10). This shows that Cyrus did this solely for his own benefit, so that the Jews would sacrifice offerings and pray for him and his sons.

讜诪讗谉 讚注讘讚 讛讻讬 诇讗讜 诪注诇讬讜转讗 讛讬讗 讜讛转谞讬讗 讛讗讜诪专 住诇注 讝讜 诇爪讚拽讛 讘砖讘讬诇 砖讬讞讬讜 讘谞讬 讜讘砖讘讬诇 砖讗讝讻讛 讘讛 诇讞讬讬 讛注讜诇诐 讛讘讗 讛专讬 讝讛 爪讚讬拽 讙诪讜专

The Gemara asks: And one who acts in this manner, is he not acting in exemplary fashion? Isn鈥檛 it taught in a baraita: If one gives charity, saying: I give this sela for charity in order that my children may live, or: I give it in order that through it I may merit life in the World-to-Come, he is still considered a full-fledged righteous person? If so, what was wrong with the king bringing offerings so that the Jews would pray for his life and the life of his children?

诇讗 拽砖讬讗 讻讗谉 讘讬砖专讗诇 讻讗谉 讘讙讜讬诐

The Gemara answers: This is not difficult. Here, in the case of one who makes his charity conditional yet is considered to be righteous, it is referring to a Jew. This is because even if his condition is not fulfilled, he will not complain to God. However, there, where Cyrus was not given credit for his good deed because it was conditional, it is referring to gentiles. A gentile may come to regret his actions and complain to God if his condition is not fulfilled.

讜讗讬讘注讬转 讗讬诪讗 诪谞诇谉 讚讗讞诪讬抓 讚讻转讬讘 谞讚讘讻讬谉 讚讬 讗讘谉 讙诇诇 转诇转讗 讜谞讚讘讱 讚讬 讗注 讞讚转 讜谞驻拽转讗 诪谉 讘讬转 诪诇讻讗 转转讬讛讘 诇诪讛 诇讬讛 讚注讘讚 讛讻讬 住讘专 讗讬 诪专讚讜 讘讬 讬讛讜讚讗讬 讗讬拽诇讬讬讛 讘谞讜专讗

And if you wish, say: From where do we derive that Cyrus became corrupt? As it is written with regard to the building of the Temple that he issued the following command: 鈥淟et the house be built鈥with three rows of great stones, and a row of new timber, and let the expense be paid out of the king鈥檚 house鈥 (Ezra 6:4). Why did he do it in this manner and command that the Temple be built with a row of timber? He thought: If the Jews rebel against me, I will burn their Temple with fire, and it will be more flammable because of the wood.

讗讟讜 砖诇诪讛 诇讗 注讘讚 讛讻讬 讜讛讻转讬讘 砖诇砖讛 讟讜专讬 讙讝讬转 讜讟讜专 讻专转讜转 讗专讝讬诐 砖诇诪讛 注讘讚 诪诇诪注诇讛 讜讗讬讛讜 注讘讚 诪诇诪讟讛 砖诇诪讛 砖拽注讬讛 讘讘谞讬谞讗 讗讬讛讜 诇讗 砖拽注讬讛 讘讘谞讬谞讗 砖诇诪讛 住讚讬讬讛 讘住讬讚讗 讗讬讛讜 诇讗 住讚讬讬讛 讘住讬讚讗

The Gemara raises a question: Is that to say that Solomon did not do this very same thing when he built the first Temple? Isn鈥檛 it written: 鈥淎nd he built the inner court, three rows of hewn stone and a row of cedar beams鈥 (I Kings 6:36)? The Gemara answers: Solomon placed the wood above the stone foundation, so that even if the Temple were burned, the stone foundation would remain, whereas Cyrus placed it below, so that if he were to set fire to the Temple, the whole structure would collapse. Also, Solomon sunk the wood into the building in order to make it less flammable, whereas Cyrus did not sink it into the building. Furthermore, Solomon plastered the wood over with plaster to prevent it from catching fire, whereas Cyrus did not plaster the wood over with plaster.

讗诪专 专讘 讬讜住祝 讜讗讬转讬诪讗 专讘讬 讬爪讞拽 诪谞诇谉 讚讗讞诪讬抓 诪讛讻讗 讜讬讗诪专 诇讬 讛诪诇讱 讜讛砖讙诇 讬讜砖讘转 讗爪诇讜 诪讗讬 砖讙诇 讗诪专 专讘讛 讘专 诇讬诪讗 诪砖诪讬讛 讚专讘 讻诇讘转讗

Rav Yosef said, and some say that it was Rabbi Yitz岣k who said: From where do we derive that Cyrus became corrupt? From here, as it is written: 鈥淎nd the king said to me, the consort [shegal] also sitting by him: For how long shall your journey be? And when will you return? So it pleased the king to send me, and I set him a time鈥 (Nehemiah 2:6). What is the meaning of the word shegal in the verse? Rabba bar Lima said in the name of Rav: It means a she-dog that sat next to him, which he used for sexual relations.

讗诇讗 诪注转讛 讛讗 讚讻转讬讘 讜注诇 诪专讗 砖诪讬讗 讛转专讜诪诪转 讜诇诪讗谞讬讬讗 讚讬 讘讬转讬讛 讛讬转讬讜 拽讚诪讱 讜讗谞转 讜专讘专讘谞讱 砖讙诇转讱 讜诇讞谞转讱 讞诪专讗 砖转讬谉 讘讛讜谉 讜讗讬 砖讙诇 讻诇讘转讗 讛讬讗 讻诇讘转讗 讘转 诪砖转讬讗 讞诪专讗 讛讬讗 讛讗 诇讗 拽砖讬讗 讚诪诇驻讗 诇讛 讜砖转讬讬讗

The Gemara raises a difficulty: However, if that is so, there is a contradiction from that which is written about Belshazzar: 鈥淏ut you have lifted up yourself against the Lord of heaven; and they have brought the vessels of His house before you, and you, and your lords, your consorts [shegal] and your concubines, have drunk wine in them鈥 (Daniel 5:23). If shegal means a she-dog, does a she-dog drink wine? The Gemara explains: This is not difficult, as perhaps they trained it to drink wine.

讗诇讗 诪注转讛 讚讻转讬讘 讘谞讜转 诪诇讻讬诐 讘讬拽专讜转讬讱 谞爪讘讛 砖讙诇 诇讬诪讬谞讱 讘讻转诐 讗讜驻讬专 讜讗讬 砖讙诇 讻诇讘转讗 讛讬讗 诪讗讬 拽讗 诪讘砖专 诇讛讜 谞讘讬讗 诇讬砖专讗诇 讛讻讬 拽讗诪专 讘砖讻专 砖讞讘讬讘讛 转讜专讛 诇讬砖专讗诇 讻砖讙诇 诇讙讜讬诐 讝讻讬转诐 诇讻转诐 讗讜驻讬专

The Gemara raises another difficulty: However, if that is so, there is a contradiction from that which is written: 鈥淜ings鈥 daughters are among your favorites; upon your right hand stands a consort [shegal] in gold of Ophir鈥 (Psalms 45:10). Now, if shegal is a she-dog, what is the prophet heralding for the Jewish people? The Gemara explains: This is what the prophet is saying: In reward for the Torah being as precious to the Jews as a she-dog is to gentiles, you merited the gold of Ophir.

讜讗讬讘注讬转 讗讬诪讗 诇注讜诇诐 砖讙诇 诪诇讻转讗 讛讬讗 讜专讘讛 讘专 诇讬诪讗 讙诪专讗 讙诪讬专 诇讛 讜讗诪讗讬 拽专讬 诇讛 砖讙诇 砖讛讬转讛 讞讘讬讘讛 注诇讬讜 讻砖讙诇 讗讬 谞诪讬 砖讛讜砖讬讘讛 讘诪拽讜诐 砖讙诇

And if you wish, say: Actually, the word shegal in all these other contexts means consort, but Rabba bar Lima had a tradition that in connection with Cyrus the word shegal means she-dog. And why was it called a consort [shegal]? It is because the dog was as precious to him as a consort; or else, because he set the dog next to him in place of a consort.

讜讗讬讘注讬转 讗讬诪讗 诪谞诇谉 讚讗讞诪讬抓 诪讛讻讗 注讚 讻住祝 讻讻专讬谉 诪讗讛 讜注讚 讞谞讟讬谉 讻讜专讬谉 诪讗讛 讜注讚 讞诪专 讘转讬谉 诪讗讛 讜注讚 讘转讬谉 诪砖讞 诪讗讛 讜诪诇讞 讚讬 诇讗 讻转讘 讜讙讜壮 诪注讬拽专讗 讘诇讗 拽讬爪讜转讗 讜讛砖转讗 讘拽讬爪讜转讗

And if you wish, say: From where do we derive that Cyrus became corrupt? It is from here, as it is stated: 鈥淯p to a hundred talents of silver, and up to a hundred measures of wheat, and up to a hundred bat of wine, and up to a hundred bat of oil, and salt without prescribed limit鈥 (Ezra 7:22). Initially he gave without setting a limit, but now he introduced a limit.

讜讚讬诇诪讗 诪注讬拽专讗 诇讗 讛讜讛 拽讬诐 诇讬讛 讘拽讬爪讜转讗 讗诇讗 诪讞讜讜专转讗 讻讚砖谞讬讬谉 诪注讬拽专讗

This is rejected: But perhaps initially he did not know what limit to set, as he was not familiar with the daily needs of the Temple, and afterward, when the matter became clarified, he set an appropriate limit. Rather, it is clear as we initially answered that the evidence that Cyrus became corrupt is based on his relationship with his consort rather than on his donations to the Temple.

讜诇专讙诇讬诐 专讙诇讬诐 讘讗讞讚 讘谞讬住谉 讛讜讗 讘讞诪砖讛 注砖专 讘谞讬住谉 讛讜讗 讗诪专 专讘 讞住讚讗 专讙诇 砖讘讜 专讗砖 讛砖谞讛 诇专讙诇讬诐

搂 The mishna teaches: And the first of Nisan is also the New Year for the order of the Festivals. The Gemara asks: Is the New Year for the Festivals really on the first of Nisan? Isn鈥檛 it on the fifteenth of Nisan, the first day of the festival of Passover? Rav 岣sda said: What the mishna means is that the Festival that occurs in the month of Nisan is the New Year for Festivals.

谞驻拽讗 诪讬谞讛 诇谞讜讚专 诇诪讬拽诐 注诇讬讛 讘讘诇 转讗讞专 讜专讘讬 砖诪注讜谉 讛讬讗 讚转谞讬讗 讗讞讚 讛谞讜讚专 讜讗讞讚 讛诪拽讚讬砖 讜讗讞讚 讛诪注专讬讱 讻讬讜谉 砖注讘专讜 注诇讬讜 砖诇砖讛 专讙诇讬诐 注讜讘专 讘讘诇 转讗讞专

The Gemara comments: This ruling makes a practical difference to one who makes a vow, in order to determine when he is liable for violating the prohibition: You shall not delay. And the mishna was taught in accordance with the opinion of Rabbi Shimon, as it is taught in a baraita: Whether one makes a vow to bring an offering to the Temple, or consecrates an item to the Temple, or makes a valuation, promising to pay the value of a particular person to the Temple treasury, once three Festivals have passed from that day and he has not yet fulfilled his promise, he transgresses the prohibition: You shall not delay, as stated in the verse: 鈥淲hen you shall vow a vow to the Lord your God, you shall not delay paying it鈥 (Deuteronomy 23:22).

专讘讬 砖诪注讜谉 讗讜诪专 砖诇砖讛 专讙诇讬诐 讻住讚专谉 讜讞讙 讛诪爪讜转 转讞讬诇讛 讜讻谉 讛讬讛 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讜诪专 专讙诇讬诐 驻注诪讬诐 砖诇砖讛 驻注诪讬诐 讗专讘注讛 驻注诪讬诐 讞诪砖讛 讻讬爪讚 谞讚专 诇驻谞讬 讛驻住讞 砖诇砖讛 诇驻谞讬 注爪专转 讞诪砖讛 诇驻谞讬 讛讞讙 讗专讘注讛

Rabbi Shimon says: One transgresses the prohibition against delaying not when any three Festivals have passed, but when three Festivals have passed in their proper order, i.e., Passover, Shavuot, and Sukkot, with Passover first. And, so too, Rabbi Shimon ben Yo岣i would say: The Festivals that must pass before a person is liable for violating the prohibition against delaying are sometimes three, sometimes four, and sometimes five. How so? If one made his vow before Passover they are three, as he may delay bringing his offering until the festival of Sukkot; if he made his vow before Shavuot they are five, as the counting of three Festivals begins only from the next Passover; and if he made his vow before the festival of Sukkot, they are four.

转谞讜 专讘谞谉 讞讬讬讘讬 讛讚诪讬谉 讜讛注专讻讬谉 讛讞专诪讬谉 讜讛讛拽讚砖讜转 讞讟讗讜转 讜讗砖诪讜转 注讜诇讜转 讜砖诇诪讬诐 爪讚拽讜转 讜诪注砖专讜转 讘讻讜专 讜诪注砖专 讜驻住讞

The Sages taught in a baraita: With regard to those who are liable for vows of monetary payment, or for vows of valuations, or for dedications, or for consecrations, sin-offerings, guilt-offerings, burnt-offerings, peace-offerings, vows of charity, tithes, firstborn offerings, animal tithes, or the Paschal offering,

诇拽讟 砖讻讞讛 讜驻讗讛 讻讬讜谉 砖注讘专讜 注诇讬讛谉 砖诇砖讛 专讙诇讬诐 注讜讘专 讘讘诇 转讗讞专 专讘讬 砖诪注讜谉 讗讜诪专 砖诇砖讛 专讙诇讬诐 讻住讚专谉 讜讞讙 讛诪爪讜转 转讞诇讛

or for gleanings, forgotten sheaves, or produce of the corner of the field, three obligatory agricultural gifts that must be given to the poor, once three Festivals have passed they transgress the prohibition: You shall not delay. Rabbi Shimon says: These three Festivals must be in their proper order, with the festival of Passover first.

专讘讬 诪讗讬专 讗讜诪专 讻讬讜谉 砖注讘专 注诇讬讛谉 专讙诇 讗讞讚 注讜讘专 讘讘诇 转讗讞专 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讻讬讜谉 砖注讘专讜 注诇讬讛谉 砖谞讬 专讙诇讬诐 注讜讘专 讘讘诇 转讗讞专 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 讻讬讜谉 砖注讘专 注诇讬讛谉 讞讙 讛住讜讻讜转 注讜讘专 注诇讬讛谉 讘讘诇 转讗讞专

Rabbi Meir says: Once even one Festival has passed, one transgresses the prohibition: You shall not delay. Rabbi Eliezer ben Ya鈥檃kov says: Once two Festivals have passed, one transgresses the prohibition: You shall not delay. Rabbi Elazar, son of Rabbi Shimon, says: Once the festival of Sukkot has passed, one transgresses the prohibition: You shall not delay.

诪讗讬 讟注诪讗 讚转谞讗 拽诪讗 诪讻讚讬 诪讬谞讬讬讛讜 住诇讬拽 诇诪讛 诇讬 诇诪讛讚专 讜诪讬讻转讘 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 砖诪注 诪讬谞讛 诇讘诇 转讗讞专

The Gemara proceeds to explain the various opinions: What is the rationale of the first tanna? Since the entire chapter (Deuteronomy, chapter 16) has just concluded a discussion of the three pilgrimage Festivals, why, after stating: 鈥淭hree times a year shall all your males appear before the Lord your God鈥 (Deuteronomy 16:16), do I need the Torah to write again: 鈥淥n the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot; and they shall not appear before the Lord empty-handed鈥 (Deuteronomy 16:16)? Rather, learn from here that the verse comes to teach with regard to the halakha of: You shall not delay, that one does not transgress the prohibition unless these three Festivals have passed.

讜专讘讬 砖诪注讜谉 讗讜诪专 讗讬谞讜 爪专讬讱 诇讜诪专 讘讞讙 讛住讜讻讜转 砖讘讜 讚讬讘专 讛讻转讜讘 诇诪讛 谞讗诪专 诇讜诪专 砖讝讛 讗讞专讜谉

And Rabbi Shimon, who said that one does not transgress the prohibition against delaying unless these three Festivals have passed in order, says in explanation of his opinion: It was not necessary for the verse to say again 鈥渙n the festival of Sukkot,鈥 of which the immediately preceding text was speaking. Why, then, is it stated? It is to teach that this must be the last one, i.e., that the three Festivals must pass in order, so that Sukkot is the last of the three.

讜专讘讬 诪讗讬专 诪讗讬 讟注诪讗 讚讻转讬讘 讜讘讗转 砖诪讛 讜讛讘讗转诐 砖诪讛

And Rabbi Meir, who says that one transgresses the prohibition against delaying as soon as one Festival has passed, what is the rationale for his opinion? It is as it is written: 鈥淏ut to the place which the Lord your God shall choose out of all your tribes to put His name there, there shall you seek Him, at his dwelling, and there shall you come: And there you shall bring your burnt-offerings and your sacrifices, and your tithes, and the offerings of your hand, and your vows, and your gift offerings, and the firstlings of your herds and your flocks鈥 (Deuteronomy 12:5鈥6). This teaches that one transgresses the prohibition if he fails to bring the offerings for which he is liable as soon as the time has arrived that 鈥渢here shall you come,鈥 i.e., by the first Festival.

讜专讘谞谉 讛讛讜讗 诇注砖讛

The Gemara asks: And the Rabbis, who say that one transgresses the prohibition against delaying only after three Festivals have passed, how do they understand this verse? The Gemara answers: In their opinion, this verse teaches that there is a positive mitzva to bring one鈥檚 vow-offerings on the first Festival; however, if one did not bring them, he has not transgressed the prohibition against delaying, although he has failed to perform the positive mitzva.

讜专讘讬 诪讗讬专 讻讬讜谉 讚讗诪专 诇讬讛 专讞诪谞讗 讗讬讬转讬 讜诇讗 讗讬讬转讬 诪诪讬诇讗 拽诐 诇讬讛 讘讘诇 转讗讞专

The Gemara asks: And how does Rabbi Meir counter this argument? The Gemara answers: He would say that since the Merciful One tells one to bring the offering at that time and he did not bring it, automatically he is liable for transgressing the prohibition: You shall not delay, as he has missed the time set by the Torah.

讜专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 诪讗讬 讟注诪讗 讚讻转讬讘 讗诇讛 转注砖讜 诇讛壮 讘诪讜注讚讬讻诐 诪讬注讜讟 诪讜注讚讬诐 砖谞讬诐

The Gemara asks: And Rabbi Eliezer ben Ya鈥檃kov, who said that one transgresses the prohibition against delaying once two Festivals have passed, what is the rationale for his opinion? The Gemara explains: It is as it is written: 鈥淭hese things you shall do to the Lord in your appointed times, besides your vows, and your gift offerings, for your burnt-offerings, and for your meal-offerings, and for your drink-offerings, and for your peace-offerings鈥 (Numbers 29:39). According to this verse, the time set for the bringing of vows is at the 鈥渁ppointed times,鈥 and the minimum number of appointed times in the plural is two.

讜专讘谞谉 讛讛讜讗 诇讻讚专讘讬 讬讜谞讛 讚讗诪专 专讘讬 讬讜谞讛 讛讜拽砖讜 讻诇 讛诪讜注讚讬诐 讻讜诇诐 讝讛 诇讝讛 砖讻讜诇谉 诪讻驻专讬诐 注诇 讟讜诪讗转 诪拽讚砖 讜拽讚砖讬讜

The Gemara asks: And how do the Rabbis understand this verse? The Gemara explains: They say that the term 鈥渁ppointed times鈥 is needed for the teaching of Rabbi Yona, as Rabbi Yona said: All the Festivals are equated with each other, insofar as all the goats brought as sin-offerings on the Festivals atone for the impurity of the Temple and its sacred objects, just like the goat brought as a sin-offering on the New Moon.

讜专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 诪讗讬 讟注诪讗 讚转谞讬讗 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诇讗 讬讗诪专 讞讙 讛住讜讻讜转 砖讘讜 讚讬讘专 讛讻转讜讘 诇诪讛 谞讗诪专 诇讜诪专 砖讝讛 讙讜专诐

The Gemara asks further: And Rabbi Elazar, son of Rabbi Shimon, who says that once the festival of Sukkot has passed one immediately transgresses the prohibition against delaying, what is the rationale for his opinion? The Gemara explains: It is as it is taught in a baraita: Rabbi Elazar, son of Rabbi Shimon, says: It was not necessary for the verse to mention 鈥渢he festival of Sukkot (Deuteronomy 16:16), of which the immediately preceding text was speaking. If so, why is it stated? It is to say that this Festival is what causes a one to be considered late in fulfilling his vow, since by the end of the Festival he must bring all of his current vows to the Temple, whether he took his vow shortly before Sukkot or much earlier.

讜专讘讬 诪讗讬专 讜专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讗讬 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 诪讗讬 讚专砖讜 讘讬讛 诪讬讘注讬 诇讛讜 诇讻讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讚讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诪谞讬讬谉 诇注爪专转 砖讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 转诇诪讜讚 诇讜诪专 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 诪拽讬砖 讞讙 讛砖讘讜注讜转 诇讞讙 讛诪爪讜转 诪讛 讞讙 讛诪爪讜转 讬砖 诇讜 转砖诇讜诪讬谉 讻诇 砖讘注讛 讗祝 讞讙 讛砖讘讜注讜转 讬砖 诇讜 转砖诇讜诪讬谉 讻诇 砖讘注讛

And Rabbi Meir and Rabbi Eliezer ben Ya鈥檃kov, what do they expound from this verse: 鈥淥n the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot鈥? The Gemara explains: They require this verse for the halakha that Rabbi Elazar said that Rabbi Oshaya said, as Rabbi Elazar said that Rabbi Oshaya said: From where is it derived that the Shavuot offering has redress all seven days, i.e., that if one failed to bring the Festival peace-offering on the Festival itself, he has six more days to bring it? The verse states: 鈥淥n the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot,鈥 thereby equating the festival of Shavuot to the festival of Passover. Just as the festival of Passover has redress all seven days, as Passover is seven days long, so too, the festival of Shavuot has redress all seven days, during the week following the festival of Shavuot.

讜诇讬拽砖 诇讞讙 讛住讜讻讜转 诪讛 诇讛诇谉 砖诪讜谞讛 讗祝 讻讗谉 砖诪讜谞讛 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 讛讜讗

The Gemara asks: If so, draw an analogy from the festival of Shavuot to the festival of Sukkot, which is also mentioned in close proximity to it, and say: Just as below, on Sukkot, the offering may be brought for eight days, so too, here, on Shavuot, it should be possible to bring the offering for eight days. The Gemara rejects this suggestion: This is not so, as even on Sukkot the Festival peace-offering may be brought only for seven days, as the eighth day is a separate Festival in and of itself.

讗讬诪讜专 讚讗诪专讬谞谉 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 诇注谞讬谉 驻讝专 拽砖讘 讗讘诇 诇注谞讬讬谉 转砖诇讜诪讬谉 讚讘专讬 讛讻诇 转砖诇讜诪讬谉 讚专讗砖讜谉 讛讜讗

The Gemara raises a question: But can鈥檛 you say that we say that the Eighth Day of Assembly is a Festival in and of itself only with regard to peh, zayin, reish, kuf, shin, beit, an acronym that stands for six unique aspects to the Eighth Day of Assembly. But with regard to the matter of redress for failing to bring a Festival peace-offering, everyone agrees that the Eighth Day of Assembly is still a day of redress for the first day of the festival of Sukkot.

讚转谞谉 诪讬 砖诇讗 讞讙 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 讞讜讙讙 讗转 讻诇 讛专讙诇 讜讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙

As we learned in a mishna: If one did not bring his Festival peace-offering on the first day of the festival of Sukkot, he may still bring the Festival peace-offering during all of the Festival and even on the last day of the Festival, as the Eighth Day of Assembly is regarded as part of Sukkot for this purpose. If so, perhaps the festival of Shavuot can be compared to the festival of Sukkot such that the Festival peace-offering of Shavuot may also be brought for eight days.

转驻砖转 诪专讜讘讛 诇讗 转驻砖转 转驻砖转 诪讜注讟 转驻砖转

The Gemara answers: It is preferable to equate Shavuot to Passover and not to Sukkot due to the general principle: If you grasped many, you did not grasp anything; if you grasped few, you grasped something. That is to say, in a case of doubt, choose the smaller number, as it is included within the larger number.

讗诇讗 诇诪讗讬 讛诇讻转讗 讻转讘讬讛 专讞诪谞讗 诇讞讙 讛住讜讻讜转 诇讗拽讜砖讬讛 诇讞讙 讛诪爪讜转

The Gemara asks: But if so, with regard to what halakha did the Merciful One write the festival of Sukkot in this verse? The Gemara explains: It is to draw an analogy from Sukkot to the festival of Passover with regard to a different issue:

Masechet Rosh Hashana 聽is dedicated anonymously in honor of聽Rabbanit Michelle Farber whose dedication to learning and teaching the daf continues to inspire so many people around the world.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

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Rosh Hashanah 4

讜诪讛 讞砖讞谉 讜讘谞讬 转讜专讬谉 讜讚讻专讬谉 讜讗诪专讬谉 诇注诇讜谉 诇讗诇讛 砖诪讬讗 讞谞讟讬谉 诪诇讞 讞诪专 讜诪砖讞 讻诪讗诪专 讻讛谞讬讗 讚讬 讘讬专讜砖诇诐 诇讛讜讗 诪转讬讛讘 诇讛诐 讬讜诐 讘讬讜诐 讚讬 诇讗 砖诇讜 讗诪专 诇讜 专讘讬 讬爪讞拽 专讘讬 诪讟讜谞讱 讚讬 诇讛讜谉 诪讛拽专讘讬谉 谞讬讞讜讞讬谉 诇讗诇讛 砖诪讬讗 讜诪爪诇讬谉 诇讞讬讬 诪诇讻讗 讜讘谞讜讛讬

鈥淎nd that which they need, both young bullocks, and rams, and lambs, for the burnt-offerings of the God of heaven, wheat, salt, wine, and oil, according to the word of the priests who are at Jerusalem, let it be given them day by day without fail鈥 (Ezra 6:9)? Doesn鈥檛 Cyrus鈥 contribution to the Temple demonstrate his fear of Heaven? Rabbi Yitz岣k said to Rav Kahana: My teacher, a refutation can be brought from your own burden, from the text you yourself cited, as the next verse continues: 鈥淭hat they may sacrifice offerings of sweet savor to the God of heaven, and pray for the life of the king and of his sons鈥 (Ezra 6:10). This shows that Cyrus did this solely for his own benefit, so that the Jews would sacrifice offerings and pray for him and his sons.

讜诪讗谉 讚注讘讚 讛讻讬 诇讗讜 诪注诇讬讜转讗 讛讬讗 讜讛转谞讬讗 讛讗讜诪专 住诇注 讝讜 诇爪讚拽讛 讘砖讘讬诇 砖讬讞讬讜 讘谞讬 讜讘砖讘讬诇 砖讗讝讻讛 讘讛 诇讞讬讬 讛注讜诇诐 讛讘讗 讛专讬 讝讛 爪讚讬拽 讙诪讜专

The Gemara asks: And one who acts in this manner, is he not acting in exemplary fashion? Isn鈥檛 it taught in a baraita: If one gives charity, saying: I give this sela for charity in order that my children may live, or: I give it in order that through it I may merit life in the World-to-Come, he is still considered a full-fledged righteous person? If so, what was wrong with the king bringing offerings so that the Jews would pray for his life and the life of his children?

诇讗 拽砖讬讗 讻讗谉 讘讬砖专讗诇 讻讗谉 讘讙讜讬诐

The Gemara answers: This is not difficult. Here, in the case of one who makes his charity conditional yet is considered to be righteous, it is referring to a Jew. This is because even if his condition is not fulfilled, he will not complain to God. However, there, where Cyrus was not given credit for his good deed because it was conditional, it is referring to gentiles. A gentile may come to regret his actions and complain to God if his condition is not fulfilled.

讜讗讬讘注讬转 讗讬诪讗 诪谞诇谉 讚讗讞诪讬抓 讚讻转讬讘 谞讚讘讻讬谉 讚讬 讗讘谉 讙诇诇 转诇转讗 讜谞讚讘讱 讚讬 讗注 讞讚转 讜谞驻拽转讗 诪谉 讘讬转 诪诇讻讗 转转讬讛讘 诇诪讛 诇讬讛 讚注讘讚 讛讻讬 住讘专 讗讬 诪专讚讜 讘讬 讬讛讜讚讗讬 讗讬拽诇讬讬讛 讘谞讜专讗

And if you wish, say: From where do we derive that Cyrus became corrupt? As it is written with regard to the building of the Temple that he issued the following command: 鈥淟et the house be built鈥with three rows of great stones, and a row of new timber, and let the expense be paid out of the king鈥檚 house鈥 (Ezra 6:4). Why did he do it in this manner and command that the Temple be built with a row of timber? He thought: If the Jews rebel against me, I will burn their Temple with fire, and it will be more flammable because of the wood.

讗讟讜 砖诇诪讛 诇讗 注讘讚 讛讻讬 讜讛讻转讬讘 砖诇砖讛 讟讜专讬 讙讝讬转 讜讟讜专 讻专转讜转 讗专讝讬诐 砖诇诪讛 注讘讚 诪诇诪注诇讛 讜讗讬讛讜 注讘讚 诪诇诪讟讛 砖诇诪讛 砖拽注讬讛 讘讘谞讬谞讗 讗讬讛讜 诇讗 砖拽注讬讛 讘讘谞讬谞讗 砖诇诪讛 住讚讬讬讛 讘住讬讚讗 讗讬讛讜 诇讗 住讚讬讬讛 讘住讬讚讗

The Gemara raises a question: Is that to say that Solomon did not do this very same thing when he built the first Temple? Isn鈥檛 it written: 鈥淎nd he built the inner court, three rows of hewn stone and a row of cedar beams鈥 (I Kings 6:36)? The Gemara answers: Solomon placed the wood above the stone foundation, so that even if the Temple were burned, the stone foundation would remain, whereas Cyrus placed it below, so that if he were to set fire to the Temple, the whole structure would collapse. Also, Solomon sunk the wood into the building in order to make it less flammable, whereas Cyrus did not sink it into the building. Furthermore, Solomon plastered the wood over with plaster to prevent it from catching fire, whereas Cyrus did not plaster the wood over with plaster.

讗诪专 专讘 讬讜住祝 讜讗讬转讬诪讗 专讘讬 讬爪讞拽 诪谞诇谉 讚讗讞诪讬抓 诪讛讻讗 讜讬讗诪专 诇讬 讛诪诇讱 讜讛砖讙诇 讬讜砖讘转 讗爪诇讜 诪讗讬 砖讙诇 讗诪专 专讘讛 讘专 诇讬诪讗 诪砖诪讬讛 讚专讘 讻诇讘转讗

Rav Yosef said, and some say that it was Rabbi Yitz岣k who said: From where do we derive that Cyrus became corrupt? From here, as it is written: 鈥淎nd the king said to me, the consort [shegal] also sitting by him: For how long shall your journey be? And when will you return? So it pleased the king to send me, and I set him a time鈥 (Nehemiah 2:6). What is the meaning of the word shegal in the verse? Rabba bar Lima said in the name of Rav: It means a she-dog that sat next to him, which he used for sexual relations.

讗诇讗 诪注转讛 讛讗 讚讻转讬讘 讜注诇 诪专讗 砖诪讬讗 讛转专讜诪诪转 讜诇诪讗谞讬讬讗 讚讬 讘讬转讬讛 讛讬转讬讜 拽讚诪讱 讜讗谞转 讜专讘专讘谞讱 砖讙诇转讱 讜诇讞谞转讱 讞诪专讗 砖转讬谉 讘讛讜谉 讜讗讬 砖讙诇 讻诇讘转讗 讛讬讗 讻诇讘转讗 讘转 诪砖转讬讗 讞诪专讗 讛讬讗 讛讗 诇讗 拽砖讬讗 讚诪诇驻讗 诇讛 讜砖转讬讬讗

The Gemara raises a difficulty: However, if that is so, there is a contradiction from that which is written about Belshazzar: 鈥淏ut you have lifted up yourself against the Lord of heaven; and they have brought the vessels of His house before you, and you, and your lords, your consorts [shegal] and your concubines, have drunk wine in them鈥 (Daniel 5:23). If shegal means a she-dog, does a she-dog drink wine? The Gemara explains: This is not difficult, as perhaps they trained it to drink wine.

讗诇讗 诪注转讛 讚讻转讬讘 讘谞讜转 诪诇讻讬诐 讘讬拽专讜转讬讱 谞爪讘讛 砖讙诇 诇讬诪讬谞讱 讘讻转诐 讗讜驻讬专 讜讗讬 砖讙诇 讻诇讘转讗 讛讬讗 诪讗讬 拽讗 诪讘砖专 诇讛讜 谞讘讬讗 诇讬砖专讗诇 讛讻讬 拽讗诪专 讘砖讻专 砖讞讘讬讘讛 转讜专讛 诇讬砖专讗诇 讻砖讙诇 诇讙讜讬诐 讝讻讬转诐 诇讻转诐 讗讜驻讬专

The Gemara raises another difficulty: However, if that is so, there is a contradiction from that which is written: 鈥淜ings鈥 daughters are among your favorites; upon your right hand stands a consort [shegal] in gold of Ophir鈥 (Psalms 45:10). Now, if shegal is a she-dog, what is the prophet heralding for the Jewish people? The Gemara explains: This is what the prophet is saying: In reward for the Torah being as precious to the Jews as a she-dog is to gentiles, you merited the gold of Ophir.

讜讗讬讘注讬转 讗讬诪讗 诇注讜诇诐 砖讙诇 诪诇讻转讗 讛讬讗 讜专讘讛 讘专 诇讬诪讗 讙诪专讗 讙诪讬专 诇讛 讜讗诪讗讬 拽专讬 诇讛 砖讙诇 砖讛讬转讛 讞讘讬讘讛 注诇讬讜 讻砖讙诇 讗讬 谞诪讬 砖讛讜砖讬讘讛 讘诪拽讜诐 砖讙诇

And if you wish, say: Actually, the word shegal in all these other contexts means consort, but Rabba bar Lima had a tradition that in connection with Cyrus the word shegal means she-dog. And why was it called a consort [shegal]? It is because the dog was as precious to him as a consort; or else, because he set the dog next to him in place of a consort.

讜讗讬讘注讬转 讗讬诪讗 诪谞诇谉 讚讗讞诪讬抓 诪讛讻讗 注讚 讻住祝 讻讻专讬谉 诪讗讛 讜注讚 讞谞讟讬谉 讻讜专讬谉 诪讗讛 讜注讚 讞诪专 讘转讬谉 诪讗讛 讜注讚 讘转讬谉 诪砖讞 诪讗讛 讜诪诇讞 讚讬 诇讗 讻转讘 讜讙讜壮 诪注讬拽专讗 讘诇讗 拽讬爪讜转讗 讜讛砖转讗 讘拽讬爪讜转讗

And if you wish, say: From where do we derive that Cyrus became corrupt? It is from here, as it is stated: 鈥淯p to a hundred talents of silver, and up to a hundred measures of wheat, and up to a hundred bat of wine, and up to a hundred bat of oil, and salt without prescribed limit鈥 (Ezra 7:22). Initially he gave without setting a limit, but now he introduced a limit.

讜讚讬诇诪讗 诪注讬拽专讗 诇讗 讛讜讛 拽讬诐 诇讬讛 讘拽讬爪讜转讗 讗诇讗 诪讞讜讜专转讗 讻讚砖谞讬讬谉 诪注讬拽专讗

This is rejected: But perhaps initially he did not know what limit to set, as he was not familiar with the daily needs of the Temple, and afterward, when the matter became clarified, he set an appropriate limit. Rather, it is clear as we initially answered that the evidence that Cyrus became corrupt is based on his relationship with his consort rather than on his donations to the Temple.

讜诇专讙诇讬诐 专讙诇讬诐 讘讗讞讚 讘谞讬住谉 讛讜讗 讘讞诪砖讛 注砖专 讘谞讬住谉 讛讜讗 讗诪专 专讘 讞住讚讗 专讙诇 砖讘讜 专讗砖 讛砖谞讛 诇专讙诇讬诐

搂 The mishna teaches: And the first of Nisan is also the New Year for the order of the Festivals. The Gemara asks: Is the New Year for the Festivals really on the first of Nisan? Isn鈥檛 it on the fifteenth of Nisan, the first day of the festival of Passover? Rav 岣sda said: What the mishna means is that the Festival that occurs in the month of Nisan is the New Year for Festivals.

谞驻拽讗 诪讬谞讛 诇谞讜讚专 诇诪讬拽诐 注诇讬讛 讘讘诇 转讗讞专 讜专讘讬 砖诪注讜谉 讛讬讗 讚转谞讬讗 讗讞讚 讛谞讜讚专 讜讗讞讚 讛诪拽讚讬砖 讜讗讞讚 讛诪注专讬讱 讻讬讜谉 砖注讘专讜 注诇讬讜 砖诇砖讛 专讙诇讬诐 注讜讘专 讘讘诇 转讗讞专

The Gemara comments: This ruling makes a practical difference to one who makes a vow, in order to determine when he is liable for violating the prohibition: You shall not delay. And the mishna was taught in accordance with the opinion of Rabbi Shimon, as it is taught in a baraita: Whether one makes a vow to bring an offering to the Temple, or consecrates an item to the Temple, or makes a valuation, promising to pay the value of a particular person to the Temple treasury, once three Festivals have passed from that day and he has not yet fulfilled his promise, he transgresses the prohibition: You shall not delay, as stated in the verse: 鈥淲hen you shall vow a vow to the Lord your God, you shall not delay paying it鈥 (Deuteronomy 23:22).

专讘讬 砖诪注讜谉 讗讜诪专 砖诇砖讛 专讙诇讬诐 讻住讚专谉 讜讞讙 讛诪爪讜转 转讞讬诇讛 讜讻谉 讛讬讛 专讘讬 砖诪注讜谉 讘谉 讬讜讞讬 讗讜诪专 专讙诇讬诐 驻注诪讬诐 砖诇砖讛 驻注诪讬诐 讗专讘注讛 驻注诪讬诐 讞诪砖讛 讻讬爪讚 谞讚专 诇驻谞讬 讛驻住讞 砖诇砖讛 诇驻谞讬 注爪专转 讞诪砖讛 诇驻谞讬 讛讞讙 讗专讘注讛

Rabbi Shimon says: One transgresses the prohibition against delaying not when any three Festivals have passed, but when three Festivals have passed in their proper order, i.e., Passover, Shavuot, and Sukkot, with Passover first. And, so too, Rabbi Shimon ben Yo岣i would say: The Festivals that must pass before a person is liable for violating the prohibition against delaying are sometimes three, sometimes four, and sometimes five. How so? If one made his vow before Passover they are three, as he may delay bringing his offering until the festival of Sukkot; if he made his vow before Shavuot they are five, as the counting of three Festivals begins only from the next Passover; and if he made his vow before the festival of Sukkot, they are four.

转谞讜 专讘谞谉 讞讬讬讘讬 讛讚诪讬谉 讜讛注专讻讬谉 讛讞专诪讬谉 讜讛讛拽讚砖讜转 讞讟讗讜转 讜讗砖诪讜转 注讜诇讜转 讜砖诇诪讬诐 爪讚拽讜转 讜诪注砖专讜转 讘讻讜专 讜诪注砖专 讜驻住讞

The Sages taught in a baraita: With regard to those who are liable for vows of monetary payment, or for vows of valuations, or for dedications, or for consecrations, sin-offerings, guilt-offerings, burnt-offerings, peace-offerings, vows of charity, tithes, firstborn offerings, animal tithes, or the Paschal offering,

诇拽讟 砖讻讞讛 讜驻讗讛 讻讬讜谉 砖注讘专讜 注诇讬讛谉 砖诇砖讛 专讙诇讬诐 注讜讘专 讘讘诇 转讗讞专 专讘讬 砖诪注讜谉 讗讜诪专 砖诇砖讛 专讙诇讬诐 讻住讚专谉 讜讞讙 讛诪爪讜转 转讞诇讛

or for gleanings, forgotten sheaves, or produce of the corner of the field, three obligatory agricultural gifts that must be given to the poor, once three Festivals have passed they transgress the prohibition: You shall not delay. Rabbi Shimon says: These three Festivals must be in their proper order, with the festival of Passover first.

专讘讬 诪讗讬专 讗讜诪专 讻讬讜谉 砖注讘专 注诇讬讛谉 专讙诇 讗讞讚 注讜讘专 讘讘诇 转讗讞专 专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讗讜诪专 讻讬讜谉 砖注讘专讜 注诇讬讛谉 砖谞讬 专讙诇讬诐 注讜讘专 讘讘诇 转讗讞专 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 讻讬讜谉 砖注讘专 注诇讬讛谉 讞讙 讛住讜讻讜转 注讜讘专 注诇讬讛谉 讘讘诇 转讗讞专

Rabbi Meir says: Once even one Festival has passed, one transgresses the prohibition: You shall not delay. Rabbi Eliezer ben Ya鈥檃kov says: Once two Festivals have passed, one transgresses the prohibition: You shall not delay. Rabbi Elazar, son of Rabbi Shimon, says: Once the festival of Sukkot has passed, one transgresses the prohibition: You shall not delay.

诪讗讬 讟注诪讗 讚转谞讗 拽诪讗 诪讻讚讬 诪讬谞讬讬讛讜 住诇讬拽 诇诪讛 诇讬 诇诪讛讚专 讜诪讬讻转讘 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 砖诪注 诪讬谞讛 诇讘诇 转讗讞专

The Gemara proceeds to explain the various opinions: What is the rationale of the first tanna? Since the entire chapter (Deuteronomy, chapter 16) has just concluded a discussion of the three pilgrimage Festivals, why, after stating: 鈥淭hree times a year shall all your males appear before the Lord your God鈥 (Deuteronomy 16:16), do I need the Torah to write again: 鈥淥n the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot; and they shall not appear before the Lord empty-handed鈥 (Deuteronomy 16:16)? Rather, learn from here that the verse comes to teach with regard to the halakha of: You shall not delay, that one does not transgress the prohibition unless these three Festivals have passed.

讜专讘讬 砖诪注讜谉 讗讜诪专 讗讬谞讜 爪专讬讱 诇讜诪专 讘讞讙 讛住讜讻讜转 砖讘讜 讚讬讘专 讛讻转讜讘 诇诪讛 谞讗诪专 诇讜诪专 砖讝讛 讗讞专讜谉

And Rabbi Shimon, who said that one does not transgress the prohibition against delaying unless these three Festivals have passed in order, says in explanation of his opinion: It was not necessary for the verse to say again 鈥渙n the festival of Sukkot,鈥 of which the immediately preceding text was speaking. Why, then, is it stated? It is to teach that this must be the last one, i.e., that the three Festivals must pass in order, so that Sukkot is the last of the three.

讜专讘讬 诪讗讬专 诪讗讬 讟注诪讗 讚讻转讬讘 讜讘讗转 砖诪讛 讜讛讘讗转诐 砖诪讛

And Rabbi Meir, who says that one transgresses the prohibition against delaying as soon as one Festival has passed, what is the rationale for his opinion? It is as it is written: 鈥淏ut to the place which the Lord your God shall choose out of all your tribes to put His name there, there shall you seek Him, at his dwelling, and there shall you come: And there you shall bring your burnt-offerings and your sacrifices, and your tithes, and the offerings of your hand, and your vows, and your gift offerings, and the firstlings of your herds and your flocks鈥 (Deuteronomy 12:5鈥6). This teaches that one transgresses the prohibition if he fails to bring the offerings for which he is liable as soon as the time has arrived that 鈥渢here shall you come,鈥 i.e., by the first Festival.

讜专讘谞谉 讛讛讜讗 诇注砖讛

The Gemara asks: And the Rabbis, who say that one transgresses the prohibition against delaying only after three Festivals have passed, how do they understand this verse? The Gemara answers: In their opinion, this verse teaches that there is a positive mitzva to bring one鈥檚 vow-offerings on the first Festival; however, if one did not bring them, he has not transgressed the prohibition against delaying, although he has failed to perform the positive mitzva.

讜专讘讬 诪讗讬专 讻讬讜谉 讚讗诪专 诇讬讛 专讞诪谞讗 讗讬讬转讬 讜诇讗 讗讬讬转讬 诪诪讬诇讗 拽诐 诇讬讛 讘讘诇 转讗讞专

The Gemara asks: And how does Rabbi Meir counter this argument? The Gemara answers: He would say that since the Merciful One tells one to bring the offering at that time and he did not bring it, automatically he is liable for transgressing the prohibition: You shall not delay, as he has missed the time set by the Torah.

讜专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 诪讗讬 讟注诪讗 讚讻转讬讘 讗诇讛 转注砖讜 诇讛壮 讘诪讜注讚讬讻诐 诪讬注讜讟 诪讜注讚讬诐 砖谞讬诐

The Gemara asks: And Rabbi Eliezer ben Ya鈥檃kov, who said that one transgresses the prohibition against delaying once two Festivals have passed, what is the rationale for his opinion? The Gemara explains: It is as it is written: 鈥淭hese things you shall do to the Lord in your appointed times, besides your vows, and your gift offerings, for your burnt-offerings, and for your meal-offerings, and for your drink-offerings, and for your peace-offerings鈥 (Numbers 29:39). According to this verse, the time set for the bringing of vows is at the 鈥渁ppointed times,鈥 and the minimum number of appointed times in the plural is two.

讜专讘谞谉 讛讛讜讗 诇讻讚专讘讬 讬讜谞讛 讚讗诪专 专讘讬 讬讜谞讛 讛讜拽砖讜 讻诇 讛诪讜注讚讬诐 讻讜诇诐 讝讛 诇讝讛 砖讻讜诇谉 诪讻驻专讬诐 注诇 讟讜诪讗转 诪拽讚砖 讜拽讚砖讬讜

The Gemara asks: And how do the Rabbis understand this verse? The Gemara explains: They say that the term 鈥渁ppointed times鈥 is needed for the teaching of Rabbi Yona, as Rabbi Yona said: All the Festivals are equated with each other, insofar as all the goats brought as sin-offerings on the Festivals atone for the impurity of the Temple and its sacred objects, just like the goat brought as a sin-offering on the New Moon.

讜专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 诪讗讬 讟注诪讗 讚转谞讬讗 专讘讬 讗诇注讝专 讘专讘讬 砖诪注讜谉 讗讜诪专 诇讗 讬讗诪专 讞讙 讛住讜讻讜转 砖讘讜 讚讬讘专 讛讻转讜讘 诇诪讛 谞讗诪专 诇讜诪专 砖讝讛 讙讜专诐

The Gemara asks further: And Rabbi Elazar, son of Rabbi Shimon, who says that once the festival of Sukkot has passed one immediately transgresses the prohibition against delaying, what is the rationale for his opinion? The Gemara explains: It is as it is taught in a baraita: Rabbi Elazar, son of Rabbi Shimon, says: It was not necessary for the verse to mention 鈥渢he festival of Sukkot (Deuteronomy 16:16), of which the immediately preceding text was speaking. If so, why is it stated? It is to say that this Festival is what causes a one to be considered late in fulfilling his vow, since by the end of the Festival he must bring all of his current vows to the Temple, whether he took his vow shortly before Sukkot or much earlier.

讜专讘讬 诪讗讬专 讜专讘讬 讗诇讬注讝专 讘谉 讬注拽讘 讛讗讬 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 诪讗讬 讚专砖讜 讘讬讛 诪讬讘注讬 诇讛讜 诇讻讚专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 讚讗诪专 专讘讬 讗诇注讝专 讗诪专 专讘讬 讗讜砖注讬讗 诪谞讬讬谉 诇注爪专转 砖讬砖 诇讛 转砖诇讜诪讬谉 讻诇 砖讘注讛 转诇诪讜讚 诇讜诪专 讘讞讙 讛诪爪讜转 讜讘讞讙 讛砖讘讜注讜转 讜讘讞讙 讛住讜讻讜转 诪拽讬砖 讞讙 讛砖讘讜注讜转 诇讞讙 讛诪爪讜转 诪讛 讞讙 讛诪爪讜转 讬砖 诇讜 转砖诇讜诪讬谉 讻诇 砖讘注讛 讗祝 讞讙 讛砖讘讜注讜转 讬砖 诇讜 转砖诇讜诪讬谉 讻诇 砖讘注讛

And Rabbi Meir and Rabbi Eliezer ben Ya鈥檃kov, what do they expound from this verse: 鈥淥n the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot鈥? The Gemara explains: They require this verse for the halakha that Rabbi Elazar said that Rabbi Oshaya said, as Rabbi Elazar said that Rabbi Oshaya said: From where is it derived that the Shavuot offering has redress all seven days, i.e., that if one failed to bring the Festival peace-offering on the Festival itself, he has six more days to bring it? The verse states: 鈥淥n the festival of Passover, and on the festival of Shavuot, and on the festival of Sukkot,鈥 thereby equating the festival of Shavuot to the festival of Passover. Just as the festival of Passover has redress all seven days, as Passover is seven days long, so too, the festival of Shavuot has redress all seven days, during the week following the festival of Shavuot.

讜诇讬拽砖 诇讞讙 讛住讜讻讜转 诪讛 诇讛诇谉 砖诪讜谞讛 讗祝 讻讗谉 砖诪讜谞讛 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 讛讜讗

The Gemara asks: If so, draw an analogy from the festival of Shavuot to the festival of Sukkot, which is also mentioned in close proximity to it, and say: Just as below, on Sukkot, the offering may be brought for eight days, so too, here, on Shavuot, it should be possible to bring the offering for eight days. The Gemara rejects this suggestion: This is not so, as even on Sukkot the Festival peace-offering may be brought only for seven days, as the eighth day is a separate Festival in and of itself.

讗讬诪讜专 讚讗诪专讬谞谉 砖诪讬谞讬 专讙诇 讘驻谞讬 注爪诪讜 诇注谞讬谉 驻讝专 拽砖讘 讗讘诇 诇注谞讬讬谉 转砖诇讜诪讬谉 讚讘专讬 讛讻诇 转砖诇讜诪讬谉 讚专讗砖讜谉 讛讜讗

The Gemara raises a question: But can鈥檛 you say that we say that the Eighth Day of Assembly is a Festival in and of itself only with regard to peh, zayin, reish, kuf, shin, beit, an acronym that stands for six unique aspects to the Eighth Day of Assembly. But with regard to the matter of redress for failing to bring a Festival peace-offering, everyone agrees that the Eighth Day of Assembly is still a day of redress for the first day of the festival of Sukkot.

讚转谞谉 诪讬 砖诇讗 讞讙 讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 讞讜讙讙 讗转 讻诇 讛专讙诇 讜讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙

As we learned in a mishna: If one did not bring his Festival peace-offering on the first day of the festival of Sukkot, he may still bring the Festival peace-offering during all of the Festival and even on the last day of the Festival, as the Eighth Day of Assembly is regarded as part of Sukkot for this purpose. If so, perhaps the festival of Shavuot can be compared to the festival of Sukkot such that the Festival peace-offering of Shavuot may also be brought for eight days.

转驻砖转 诪专讜讘讛 诇讗 转驻砖转 转驻砖转 诪讜注讟 转驻砖转

The Gemara answers: It is preferable to equate Shavuot to Passover and not to Sukkot due to the general principle: If you grasped many, you did not grasp anything; if you grasped few, you grasped something. That is to say, in a case of doubt, choose the smaller number, as it is included within the larger number.

讗诇讗 诇诪讗讬 讛诇讻转讗 讻转讘讬讛 专讞诪谞讗 诇讞讙 讛住讜讻讜转 诇讗拽讜砖讬讛 诇讞讙 讛诪爪讜转

The Gemara asks: But if so, with regard to what halakha did the Merciful One write the festival of Sukkot in this verse? The Gemara explains: It is to draw an analogy from Sukkot to the festival of Passover with regard to a different issue:

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